तथा न ते माधव तावका: क्वचिद्
भ्रश्यन्ति मार्गात्त्वयि बद्धसौहृदाः ।
त्वयाभिगुप्ता विचरन्ति निर्भया
विनायकानीकपमूर्धसु प्रभो ॥
tathā na te mādhava tāvakāḥ kvacid
bhraśyanti mārgāt tvayi baddha-sauhṛdāḥ |
tvayābhiguptā vicaranti nirbhayā
vināyakānīkapa-mūrdhasu prabho ||
(Śrīmad Bhāgavatam: 10.2.33; cited in Hari-bhakti-vilāsa: 10.201; Dig-darśinī-ṭīkā on Bṛhad Bhāgavatāmṛta: 2.7.14; Bhakti-rasāmṛta-sindhu: 2.4.46; Paramātma Sandarbha: 17; Bhakti Sandarbha: 121; Prīti Sandarbha: 7)
“O Mādhava, those who are your own, who are bound to you by cordiality, never fall down from the path in that way. Protected by you on all sides and [thus] fearless, O Prabhu, they roam atop the heads of those who proffer protection from arrays of impediments.”
Commentary
tvadīyās tu na kadācid api patantīty āhuḥ—tathā neti | vināyakā vighna-hetavas teṣām anīkāni stomās tāni pānti ye teṣāṁ mūrdhasu vicaranti vighnān jayantīty arthaḥ |
(Bhāvārtha-dīpikā)
“Those who are your own, however, never fall. Thus, they [i.e., the devas] say tathā na … [i.e., they speak this verse]. They roam atop the heads of those who proffer protection (pa) from arrays (anīka) of impediments (vināyaka), that is, causes of difficulties, meaning, they conquer over [all] difficulties.”
tvadīyās tu ātma-tattvādi-jñānābhāve’pi sva-dharma-parityāge’pi kathañcit pātakāpāte’pi naiva patantīty āhuḥ—tatheti | tv-arthe tāvakāḥ kathañcit tvad-āśritās tu ye te sarva eva kvacit kadācid api mārgād api kiṁ punar mṛgyāt [na patanti] | tatra hetum āhuḥ—tvayīty ādinā | abhito guptā ata eva vighnāder nirbhayāḥ santaḥ | mādhava! he lakṣmī-kānteti teṣāṁ svata eva sampat-siddhir apy abhipretā | yad vā, madhu-kulāvatīrṇeti parama-kāruṇyam | prabho! he sarva-śakti-yukteti prabhu-prabhāvāt teṣāṁ tad-yuktam eveti bhāvaḥ | anyat tair vyākhyātam | yad vā, tathā tena prakāreṇāśuddha-buddhyā kāmādinā ye tāvakās te’pi na bhraśyanti, kintu tvayi baddha-sauhṛdāḥ santas tvayābhiguptā ity arthaḥ | vināyakānīkapa-mūrdhasu viśeṣeṇa caranti, nirbhayatvena tān eva mahāvighna-vargeśān vighna-karaṇārtham āgatān sopānānīva kṛtvā śrī-vaikuṇṭha-padam ārohantīty arthaḥ | yad vā, vīnāṁ pakṣiṇāṁ nāyakā mukhyāḥ, teṣām anīkaṁ pakṣi-rājatvāt pātīti vināyakānīkapaḥ śrī-garuḍa-jātīya-garuḍa-bhedaḥ, tasya mūrdhasu | bahutvaṁ gauravād vistīrṇatvād vā, vicaranti śrī-vaikuṇṭha-loka-prayāṇārtham ārohantīty arthaḥ | anyat samānam |
(Bṛhad Vaiṣṇava-toṣaṇī-ṭīkā)
“Those who are your own, however, certainly do not fall down even in the absence of [their having] knowledge of the nature (tattva) of the self and so on, even after [their] relinquishment of svadharma [i.e., their varṇa and āśrama dharmas], and even in the case of [their committing] sin somehow. Thus, they say tathā … [i.e., the devas speak SB 10.2.33]. [The sense of the word tathā being] In the sense of an adversative particle (tu), [the devas say] all of those who are your own, that is, those who have taken shelter in you somehow, however (tu), certainly do not ever or anywhere fall down from the path, much less from the the goal [lit., the object to be sought through sādhana]. They state the reason for this: tvayi … [i.e., they are bound to you by cordiality and so forth]. Protected [by you] on all sides, they are thus fearless of obstacles and so on. ‘O Mādhava!’ means ‘O Beloved of Lakṣmī!’ Their attainment of fortune of its own accord is intended [i.e., the usage of the address Mādhava here implies that Śrī Bhagavān’s bhaktas will attain all fortune by virtue of their taking shelter in Śrī Bhagavān, since Bhagavān is the Husband of Lakṣmī Devī]. Alternately, [the meaning of Mādhava is] ‘O you who have appeared in the dynasty of Madhu!’ Thus, he is [understood to be] highly compassionate. ‘O Master!’ (Prabho) means, ‘O you who are possessed of all potency!’ Because of Prabhu’s power, they certainly [also] have possession of that [i.e., the power to overcome obstacles]. This is the purport [i.e., since they are sheltered in and dear to Śrī Bhagavān, who is most powerful, they too should be understood to be endowed with great power to overcome obstacles as just as Śrī Bhagavān is]. The rest has been explained by him [i.e., by Śrī Srīdhara Svāmīpāda].
“Alternately, [the following additional interpretation is also possible,] even those who are your own who similarly (tathā) [to the jñānīs mentioned in the previous verse] are of unpurified intellect because of kāma and so on do not fall down, and rather, being bound to you by cordiality, are protected on all sides by you. This is the meaning [i.e., as the jñānīs mentioned in the previous verse were said to be on of not fully purified intellect because of their lack of regard for you, so those who are your own may also be said to be of not fully purified for a different reasons, that is, because of kāma or other vāsanās related to saṁsāra, yet unlike the aforementioned jñānīs, such bhaktas do not fall down because only these bhaktas, and not those jñānīs, are bound to you by cordiality and protected by you under all circumstances]. They move freely (vicaranti) atop the heads (mūrdhasu) of those who rule (pa) over arrays (anīka) of impediments (vināyaka), meaning, fearlessly they treat the very controllers of tremendous obstacles arriving for the purpose of creating obstacles like stairs and ascend to the domain of Śrī Vaikuṇṭha. Alternately, because of the plurality being out of respect or breadth [i.e., if the mention of a plural number of heads in the plural locative mūrdhasu is taken to mean rather one broad head of a highly honorable person], [the meaning is that] they specially proceed (vicaranti) upon the broad head (mūrdhasu) of a ruler (pa) of the array of they who are the leaders (nāyakas) of the birds (vi), that is, [atop the head] of a particular garuḍa [bird] of Śrī Garuḍa’s species, meaning, they ascend for the sake of going to Śrī Vaikuṇṭhaloka [riding behind the head of a bird belonging to the same species as Garuḍa, the vehicle of Śrī Viṣnu]. The rest is the same [as in the previous interpretation].”
tvad-rūpopāsakās tu ātma-tattvādi-jñānābhāve’pi sva-dharma-parityāge’pi kathañcit pātakāpāte’pi naiva patantīty āhuḥ—tatheti | pūrvārtha-virodhe yathā tvaṁ mūrkhas tathāhaṁ netivat | yad vā, kiṁ cety arthaḥ | tāvakāḥ kadācit tvac-caraṇāśritā ye te tu kadācit kvacid api mārgād api kiṁ punar mṛgyāt na patanti, pratyuta tvayi baddha-sauhṛdāḥ prāpta-niścala-premāṇaḥ santaḥ, ata eva tvayābhito guptāḥ santa ity-ādi | mādhava! he lakṣmī-kānteti teṣāṁ svata eva sarva-sampat-siddhir apy abhipretā | yad vā, madhu-kulāvatīrṇeti parama-kāruṇyam | prabho! he sarva-śakti-yukteiti prabhu-prabhāvāt teṣāṁ tad-yuktam eveti bhāvaḥ | anyat taiḥ | yad vā, tathā tena prakāreṇāpi prathama-pravṛttatvāt kathañcid anādṛta-yuṣmad-aṅghritvenāpi na bhraśyanti, kintu baddha-sauhṛdāḥ santa ity arthaḥ | vināyakānīkapa-mūrdhasu viśeṣeṇa caranti nirbhayatvena tān eva mahāvighna-vargeśān vighna-karaṇārtham āgatān sopānānīva kṛtvā śrī-vaikuṇṭha-padam ārohantīty arthaḥ | teṣāṁ bhakti-vighne hy anutāpaḥ syāt, tena ca śrī-bhagavato mahatī kṛpā syād iti | anyat samānam |
(Laghu Vaiṣṇava-toṣaṇī-ṭīkā)
“Those who worshippers of your form, however, certainly do not fall down even in the absence of [their having] knowledge of the nature (tattva) of the self and so on, even after [their] relinquishment of svadharma [i.e., their varṇa and āśrama dharmas], and even in the case of [their committing] sin somehow, Thus, they say tathā … [i.e., the devas speak SB 10.2.33]. [The sense of word tathā being] In contrast to the subject of the prior [verse], [the sense is] as you [who disregard Śrī Bhagavān’s feet] are a fool, I am not so like that. Alternately, it [i.e., the word tathā] means furthermore. Those who are your own, that is, they who have taken shelter in your feet at some time, however (tu), do not ever or anywhere fall down from the path, much less from the the goal [lit., the object to be sought through sādhana]. Rather, they are bound to you by cordiality (tvayi baddha-sauhṛdāḥ), that is, possessed of unwavering prema [for you], and thus are protected by you on all sides (tvayābhiguptāḥ) and so forth. ‘O Mādhava!’ means ‘O Beloved of Lakṣmī!’ Their attainment of fortune of its own accord is intended [i.e., the usage of the address Mādhava here implies that Śrī Bhagavān’s bhaktas will attain all fortune by virtue of their taking shelter in Śrī Bhagavān, since Bhagavān is the Husband of Lakṣmī Devī]. Alternately, [the meaning of Mādhava is] ‘O you who have appeared in the dynasty of Madhu!’ Thus, he is [understood to be] highly compassionate. ‘O Master! (Prabho)’ means, ‘O you who are possessed of all potency!’ Because of Prabhu’s power, they certainly [also] have possession of that [i.e., the power to overcome obstacles]. This is the purport [i.e., since they are sheltered in and dear to Śrī Bhagavān, who is most powerful, they too should be understood to be endowed with great power to overcome obstacles as just as Śrī Bhagavān is]. The rest has been explained by him [i.e., by Śrī Srīdhara Svāmīpāda].
“Alternately, [the following additional interpretation is possible,] they do not similarly (tathā) fall because of somehow being disrespectful to your feet because of their being engaged from the beginning [in bhakti to you]. Rather, being bound by cordiality [to you, they are protected by you and so on]. This is the meaning. They move freely (vicaranti) atop the heads (mūrdhasu) of those who rule (pa) over arrays (anīka) of impediments (vināyaka), meaning, fearlessly they treat the very controllers of tremendous obstacles arriving for the purpose of creating obstacles like stairs and ascend to the domain of Śrī Vaikuṇṭha. When obstacles to their bhakti occur, certainly repentance shall occur [on their part], and thereby tremendous grace [upon them] from Śrī Bhagavān shall occur [as well]. The rest is the same [as in the previous interpretation].”
sarvāntarāya-nivārakatvam āhuḥ— tathā na … | pūrvaṁ ‘ye’nye’ravindākṣa’ ity-ādinā muktānām api bhagavad-anādareṇa pāramārthiko bhraṁśa uktaḥ | bhaktānāṁ sa nāstīty āhuḥ—tatheti | yathā pūrvaṁ ārūḍha-parama-padatvāvasthāto’pi bhraśyanti, tathā tāvakā mārgāt sādhanāvasthāto’pi na bhraśyanti, kim uta mṛgyāt tvatta ity arthaḥ, śrī-vṛtra-gajendra-bharatādīnāṁ saj-janmato bhraṁśe’pi bhakti-vāsanānugati-darśanāt | [vāsanā-bhāṣye ca]—‘muktā api prapadyante punaḥ saṁsāra-vāsanām | yady acintya-mahāśaktau bhagavaty aparādhinaḥ || ’ iti teṣāṁ tu punaḥ saṁsāra-vāsanānugateḥ | yad vā, yena niḥsandehatvādi-rūpeṇa prakāreṇa ‘ye’nye’ravindākṣa’ ity-ādi-rūpaitat-padya-pūrva-padyoktā bahirmukhā bhraśyanti, tenaiva niḥsandehatvādi-rūpeṇa prakāreṇa tāvakā na bhraśyanti, tad-bhraṁśa-tad-bhraṁśābhāvayor ubhayor api niḥsandehatvādi-rūpa-prakāreṇaiva sama ity arthaḥ | yatas tvayi baddha-sauhṛdāḥ | sauhṛdam atra śraddhā | mārgād iti sādhakatva-pratīter eva | tvad-baddha-sauhṛdatvād eva tvayā ity-ādi | tathoktaṁ ‘tvāṁ sevatāṁ sura-kṛtāḥ’ ity-ādau | ‘dhāvan nimīlya vā netre na skhalen na patet’ ity-ādau ca |
(Excerpt from Bhakti Sandarbha: 121)
“They [i.e., the devas] describe [bhakti’s] being a remover of all obstacles: tathā na … [i.e., they speak SB 10.2.33]. The spiritual (pāramārthika) fall down even of the liberated as a result of disrespect for Bhagavān was described previously with ye’nye’Ravindākṣa … [i.e., in the previous verse, SB 10.2.32]. Bhaktas’ do not have this [problem]. Thus, they [i.e., the devas] say tathā na … [i.e., they speak SB 10.2.33]. As those [mentioned] previously [in SB 10.2.32] fall even from the state of having ascended to the highest position (paraṁ padam), so those you are your own do not fall from the path even in the stage of sādhana, much less from you, the goal [lit., the object to be sought through sādhana]. This is the meaning because of observance of the following along of the inclination (vāsanā) for bhakti even in the case of the falling from a noble birth of Śrī Vṛtra, Gajendra, Bharata, and others [i.e., because the inclination (vāsanā) for bhakti followed along with Śrī Vṛtra, Gajendra, Bharata, and other bhaktas into their later births in lower conditions after their having taken a noble birth], and because of the following along of the inclination (vāsanā) for saṁsāra again specifically for them [i.e., for the jñānīs who disrespect Śrī Bhagavān even after having arisen to the state of jīvan-mukti] as also [described] in the Vāsanā-bhāṣya, ‘Even jīvan-muktas again enter bondage by means of karmas if they are offenders of Bhagavān, who is possessed of immense, inconceivable potency.’
“Alternately, [the following interpretation is also useful,] in the undoubtable and so forth manner [i.e., the most certain manner] in which the averse (bahirmukha) [i.e., those averse to Śrī Bhagavān] mentioned in the verse prior to this verse ye’nye’Ravindākṣa … fall down—in exactly the same undoubtable and so forth manner those who are your own do not fall, meaning, indeed both their [i.e., the jñānīs’] falling and their [i.e., the bhaktas’] not falling are the same with respect to the undoubtable and so forth manner [in which each of these outcomes most certainly occurs]. [This is so] Since they [i.e., bhaktas] are bound to you by cordiality. Here, ‘cordiality’ (sauhṛdam) means śraddhā specifically because of clear understanding of [the bhaktas spoken of in the verse] being sādhakas on account of [the usage of the word] ‘from the path’ (mārgāt) [i.e., because the bhaktas spoken of in this verse are said to not fall from the path, it can be understood that (1) the bhaktas spoken of in this verse are on the path, (2) that they have not yet reached the goal the path leads to, and (3) that they are thus sādhakas rather than siddhas, and (4) that they do not yet have prema for Bhagavān and rather have a relative degree of śraddhā in Bhagavān]. Because of their being bound to you by cordiality [i.e., śraddhā], tvayā … [is said, i.e., they are said to be protected by you on all sides and [thus] fearless]. The same is stated in [SB 11.4.10], ‘Many obstacles are created by the suras for one engaged in service to you and proceeding to your supreme abode, crossing over their abode [i.e., Svarga], but not for someone else who offers oblations [to the suras] as their own share in sacrifices; when [i.e., since indeed] you are the guardian [of one engaged in your service, however,] he [i.e., that servant of yours] places his feet atop the heads of those obstacles,’ and in [SB 11.2.35], ‘Even if he runs with his eyes closed, he will not trip or fall here [i.e., he will not fail to attain the goal].’”
nanu jñānina eva kevalaṁ kim ity ākṣipyante bharatendradyumna-citraketv-ādi-dṛṣṭyā bhaktā apy ākṣipyantām ity ata āhuḥ—tatheti | yathā vimukta-mānino’dhaḥ patanti, tathā tāvakā mārgāt bhakti-yogān na bhraśyanti, kim uta mṛgyāt tvatta ity arthaḥ | yadi vā bhraśyanti tadāpi tvayi baddha-sauhṛdā eva bhavanti, citraketu-bharatendradyumnādīnāṁ bhraṁśe sati vṛtrāditve premṇaḥ śata-guṇī-bhāva-darśanāt bhaktānāṁ bhraṁśo’pi premādhikya-hetur eva dṛṣṭaḥ | yad vā, tathā na bhraśyanti yato bhraṣṭatve’pi tvayi badda-sauhṛdāḥ | ‘na me bhaktaḥ praṇaśyati’ iti pratijñātavatā mamopakariṣyataiva mat-prabhuṇā mamāyaṁ bhraṁśaḥ kṛta iti tvayi dṛḍha-viśvasta-matayaḥ | tataś cābhitas tvayā rakṣitāḥ | vināyakānāṁ vighna-kāriṇām anīkāni stomāḥ tāni pānti ye teṣām api mūrdhasu vicaranti tān abhibhavantīty arthaḥ | yad vā, tac-caraṇāṁs te’pi bhaktyā sva-mūrdhasu dhārayantīty arthaḥ |
(Sārārtha-darśinī-ṭīkā)
“[An objection is raised:] ‘Well, why are only jñānīs disparaged in this way? Bhaktas too should disparaged on account of observation of Bharata, Indradyumna, Citraketu, and others [who were also observed to fall down just as jñānīs were said to in the previous verse].’ Thus, they [i.e., the devas] say tathā … [i.e., they speak this verse]. As those who consider themselves fully liberated fall down, so those who are your own do not fall from the path, that is, from the practice (yoga) of bhakti, much less from you, the goal [lit., the object to be sought through sādhana]. This is the meaning. If, alternately, they fall, even then they remain verily bound to you by cordiality. On account of observation after the fall of Citraketu, Bharata, Indradyumna, and others of a hundred fold increase in [their] prema upon [their] becoming Vṛtra and so forth [i.e., upon Citraketu becoming Vṛtra, Bharata becoming a deer and then Jaḍa Bharata, Indradyuma becoming the elephant Gajendra, and so on], even the fall of bhaktas is seen to certainly be a cause of an abundance [i.e., a great increase] of [their] prema. Alternately, [the verse can be interpreted as follows,] they do not fall in the same way (tathā) [as jñānīs do] since even in [their] fallenness they are bound to you by cordiality, that is, they are possessed of a firmly faithful attitude towards you, ‘This fall of mine was created by my Master who is ever-engaged in supporting me and possessed of the vow, ‘My bhakta does not perish.’ Thus, furthermore, they are protected by you on all sides (tvayābhiguptā). They roam (vicaranti) atop the heads (mūrdhasu) even of those who proffer protection (pa) from arrays (anīka) of creators of obstacles (vināyaka), meaning, they overcome them [i.e., all obstacles and their creators]. Alternately, the meaning is even they [i.e., those creators of obstacles (vināyaka)] hold their [i.e., the bhaktas’ feet] atop their own heads with bhakti.”
nanu māṁ bhajanto’pi kecid bhraṣṭā dṛṣṭāḥ kim iti ta eva tathocyante? tatrāha—tathā neti yathā tvad-aṅghry-avajñātāro bhraśyanti, tathā tāvakā neti vyatireko dṛṣṭāntaḥ | mārgād api na kim uta mṛgyāt tvatta ity arthaḥ | cet kadācid bhraśyanti tadāpi tvayi baddha-sauhṛdā eva tiṣṭhanti ‘kṣipraṁ bhavati dharmātmā’ ity-ādi-tvad-ukter eva bharata-citraketv-ādīnāṁ tvad-bhaktānāṁ vibhraṁśe’pi tvayi sauhṛda-vṛddheḥ pratyayād iti bhāvaḥ | tvayābhiguptāḥ santo vināyakānīkapānāṁ vighna-vṛnda-senāpatīnāṁ mūrdhasu vicaranti tvat-pakṣapātān nirbhayāḥ santo vighnān vijitya tvāṁ sambhavantīty arthaḥ |
(Vaiṣṇavānandinī-ṭīkā)
“[An objection is raised by Śrī Bhagavān:] Well, why are even some worshippers of me seen to become fallen? They are certainly said to be so.’ To this, they [i.e., the devas] say tathā na … [i.e., they speak this verse]. As those who disrespect your feet fall, so those who are your own do not. This is an illustration of contrast. [They fall] ‘Not even from the path, much less from you, the goal [lit., the object to be sought through sādhana]’ is the meaning. If ever they fall, even then they certainly remain bound to you by cordiality because of the increase in the cordiality for you of your bhaktas, such as Bharata and Citraketu, even after [their] falling, as per your statement [in BG 9.31], ‘Swiftly they become righteous.’ This is the purport. Being protected by you on all sides, they roam atop the heads (mūrdhasu) of the generals (pa) of multitudes (anīka) of obstacles (vināyaka), meaning, they remain fearless because of your support, conquer over all obstacles, and worship you.”